Thursday, October 15, 2009

Give the King your justice, O God!


And reporters a sense of professional responsibility. Not really my turf, but compare this AP article, found in the Chicago Tribune (i.e., about as far north from Texas as the lower 48 can go):

Gov. Rick Perry, seeking to defuse an election-season controversy over the 2004 execution of Cameron Todd Willingham, described Willingham on Wednesday as a "monster" and "bad man" whose conviction in the deaths of his three daughters was sustained "every step of the way" by the courts.

...

Perry lectured reporters for being preoccupied with "all these sideshows" instead of looking at the facts that led to Willingham's conviction. He challenged journalists to "go back and look at the record here because this is a bad man."

Perry described Willingham as "a guy who murdered his three children, who tried to beat his wife into an abortion so that she wouldn't have those kids."
with this article from the Corsicana Daily Sun:

“Willingham was a monster. He was a guy who murdered his three children, who tried to beat his wife into an abortion so that he wouldn’t have those kids. Person after person has stood up and testified to facts of this case that quite frankly you all aren’t covering,” Perry said.

...

At trial, Willingham’s wife, Stacy, testified for him during the punishment phase, denying he ever hurt her. Acquaintances, however, said she told them he’d beaten her several times, even while she was pregnant.
Apparently Gov. Perry has a very loose concept of what "testimony in court" actually means.

I skimmed a few of the articles at Google, but didn't find one that mentioned this bit of information. What this amounts to, both in court and out of court, is gossip, not evidence. And where Perry gets the idea he was beating her because she wouldn't have an abortion, is never explained. (And as I read it again, it doesn't even make sense: Willingham "beat his wife into an abortion" so she wouldn't have the three girls he allegedly murdered by fire? Huh?) The Governor has refused to release the evidence he reviewed in this case, but now he's using whatever he saw to defend his decision. Perhaps this is what he's thinking about:

Though only the babysitter had appeared as a witness for the defense during the main trial, several family members, including Stacy, testified during the penalty phase, asking the jury to spare Willingham’s life. When Stacy was on the stand, Jackson grilled her about the “significance” of Willingham’s “very large tattoo of a skull, encircled by some kind of a serpent.”

“It’s just a tattoo,” Stacy responded.

“He just likes skulls and snakes. Is that what you’re saying?”

“No. He just had—he got a tattoo on him.”

The prosecution cited such evidence in asserting that Willingham fit the profile of a sociopath, and brought forth two medical experts to confirm the theory. Neither had met Willingham. One of them was Tim Gregory, a psychologist with a master’s degree in marriage and family issues, who had previously gone goose hunting with Jackson, and had not published any research in the field of sociopathic behavior. His practice was devoted to family counselling.

At one point, Jackson showed Gregory Exhibit No. 60—a photograph of an Iron Maiden poster that had hung in Willingham’s house—and asked the psychologist to interpret it. “This one is a picture of a skull, with a fist being punched through the skull,” Gregory said; the image displayed “violence” and “death.” Gregory looked at photographs of other music posters owned by Willingham. “There’s a hooded skull, with wings and a hatchet,” Gregory continued. “And all of these are in fire, depicting—it reminds me of something like Hell. And there’s a picture—a Led Zeppelin picture of a falling angel. . . . I see there’s an association many times with cultive-type of activities. A focus on death, dying. Many times individuals that have a lot of this type of art have interest in satanic-type activities.”

The other medical expert was James P. Grigson, a forensic psychiatrist. He testified so often for the prosecution in capital-punishment cases that he had become known as Dr. Death. (A Texas appellate judge once wrote that when Grigson appeared on the stand the defendant might as well “commence writing out his last will and testament.”) Grigson suggested that Willingham was an “extremely severe sociopath,” and that “no pill” or treatment could help him. Grigson had previously used nearly the same words in helping to secure a death sentence against Randall Dale Adams, who had been convicted of murdering a police officer, in 1977. After Adams, who had no prior criminal record, spent a dozen years on death row—and once came within seventy-two hours of being executed—new evidence emerged that absolved him, and he was released. In 1995, three years after Willingham’s trial, Grigson was expelled from the American Psychiatric Association for violating ethics. The association stated that Grigson had repeatedly arrived at a “psychiatric diagnosis without first having examined the individuals in question, and for indicating, while testifying in court as an expert witness, that he could predict with 100-per-cent certainty that the individuals would engage in future violent acts.”
I haven't reviewed the trial transcripts, but I find no indication in the "New Yorker" article that multiple persons testfied, from their personal knowledge or from hearsay (which is what the Governor is citing) that Willingham was a "monster." In fact, the "New Yorker" article concludes: "Aside from the scientific evidence of arson, the case against Willingham did not stand up to scrutiny." The article provides a factual basis for its conclusion. Maybe Gov. Perry would like to share some of that secret information on which he bases his conclusion?

On the other hand, is it really so difficult for a news report to point out the Governor is relying on extra-judicial evidence, or maybe even just plain old gossip? If the local Corsicana paper can do it, why can't the AP?

Wednesday, October 14, 2009

R.I.P. William Wayne Justice


William Wayne Justice died Tuesday, in Austin. I didn't know he was living in Austin, but it seems fitting that he live his last years in the "most liberal" city in Texas, since he spent most of his judicial career in Tyler, one of the most conservative.

Aside from owning a chair once owned by Judge Justice (and bought through a third party; I never even met the man), he is one of the people who had a profound impact on my life. Of course, he had a profound impact on the lives of everyone living in Tyler, Texas in 1970. That was the year Judge Justice brought Brown v. Board of Education to my town. 16 years late, but it finally got there.

I wasn't even born when that decision was handed down in 1954, but I was entering high school when Judge Justice used it to close down the "black" schools in Tyler, and force the "whites" in town to accept their brothers and sisters in schools that could finally no longer be "separate but equal." The changeover wasn't quite as ugly as police dogs being set on civil rights marchers, or police moving in with billy clubs and fire hoses, but it came close. The hatred and animosity in the town were palpable for years, and much of it was directed at Judge Justice, for fearlessly upholding the law, and ignoring the Southern traditions that were too important to too many people with the power to enforce them.

Even as I write this, the article I linked to is being updated, so it may say more when you read it than I allude to as I publish this. However, this comment, to those of us who remember Tyler and how Judge Justice changed it, speaks volumes:

U.S. Magistrate Judith Guthrie of Tyler, a longtime friend, told the Tyler Morning Telegraph that Justice was "a very courageous judge and a great man."

His whole life as a judge was devoted to doing what the law required, according to Guthrie.
Almost 40 years later, we still have to insist he did what he had to do. Plus ça change, plus c'est la même chose.

The story was told once that, after his ruling desegregating the schools, a member of one of the local clubs (I forget which one) told the manager that Wayne Justice was never to be allowed membership in the club. The manager had to tell the member that Judge Justice had been a member of the club for years. This, more than anything, captures his story. He wasn't a firebrand who seemed out of place even in Tyler. Like LBJ, he seemed like an ordinary Texan. But like the best "ordinary Texans," he was extraordinary. His legacy includes reforming the Texas prison system, which he oversaw for years as the judge who had to be sure his rulings on what was, and was not, constitutional in the Texas penal system, were carried out. He did a great deal to change Texas for the better. I know little or nothing about his personal story: whether he ever retired, why he was living in Austin when he died, etc. But I know how he affected my personal story, and the stories of all my friends who were in schools in Tyler in 1970 and after.

As Hamlet said of his father, we won't see his like again. And that is truly a pity. May God's mercy be with him, and with his family.

Monday, October 12, 2009

I will incline mine ear to a parable


The Guardian

Rightwing critics of controversial film-maker Michael Moore call him many things: a socialist, a hypocrite, unpatriotic – and they even make unkind remarks about his weight.

But, with his new anti-capitalist film showing on US movie screens last week, Moore has unveiled an unexpected trump card against conservatives who so vociferously attack him: Christianity. Moore is a practising Catholic and has put religion at the core of Capitalism: A Love Story. Alongside the political arguments about inequality, Wall Street corruption and the failures of George W Bush, Moore argues that capitalism is also fundamentally unchristian.

....

But many argue that the astonishment at Moore's gospel radicalism is misplaced. Though recent US political history seems to have been dominated by the rise of evangelical conservatism and its powerful grip on the Republican party, there is a parallel tradition of leftwing priests in America, especially with Catholics. "Catholics have always had a strong tradition in labour and union issues in America. There is not much in laissez-faire capitalism that is actually backed up by Catholic teaching," said Professor David O'Brien, a faith and culture expert at the University of Dayton, Ohio.

Cardinal James Gibbons was a famous advocate of union rights in the early 20th century. Daniel and Philip Berrigan were brothers and radical priests who opposed the Vietnam war. The black civil rights movement was led by clergy, most famously by Dr Martin Luther King.

Certainly the Rev Peter Dougherty appears to be in that tradition. Dougherty, who conducted the marriage service for Moore's sister, has known the Moore family for a long time and was happy to appear in the documentary. He lives in Michigan and has seen the devastation of local industry and unemployment that often seems to provide the motivation for Moore.

Dougherty told the Observer he had no qualms about launching a religious attack on capitalism. "There have always been people who questioned basing a society on greed. That is what capitalism is. It is based on the greed motive, a radical evil. Moore's use of religious arguments in Capitalism: A Love Story also taps into wider issues happening at the fiery place where US politics and Christianity meet. Though the past few decades appear to have been dominated by religious arguments over abortion and other social issues, those culture wars seem to have died down a little.



Psalm 49

1Hear this, all ye people;

give ear, all ye inhabitants of the world:
2 both low and high,

rich and poor, together.
3 My mouth shall speak of wisdom;

and the meditation of my heart shall be of understanding.
4 I will incline mine ear to a parable:

I will open my dark saying upon the harp.
5 Wherefore should I fear in the days of evil,

when the iniquity of my heels shall compass me about?
6 They that trust in their wealth,

and boast themselves in the multitude of their riches;
7 none of them can by any means redeem his brother,

nor give to God a ransom for him:
8 (for the redemption of their soul is precious,

and it ceaseth for ever:)
9 that he should still live for ever,

and not see corruption.
10 For he seeth that wise men die,

likewise the fool and the brutish person perish,
and leave their wealth to others.
11 Their inward thought is, that their houses shall continue for ever,

and their dwelling places to all generations;
they call their lands after their own names.
12 Nevertheless man being in honor abideth not:

he is like the beasts that perish.
13 This their way is their folly:

yet their posterity approve their sayings.
Selah.
14 Like sheep they are laid in the grave;

death shall feed on them;
and the upright shall have dominion over them in the morning;
and their beauty shall consume in the grave from their dwelling.
15 But God will redeem my soul from the power of the grave:

for he shall receive me.
Selah.
16 Be not thou afraid when one is made rich,

when the glory of his house is increased;
17 for when he dieth he shall carry nothing away:

his glory shall not descend after him.
18 Though while he lived he blessed his soul,

(and men will praise thee, when thou doest well to thyself,)
19 he shall go to the generation of his fathers;

they shall never see light.
20 Man that is in honor, and understandeth not,

is like the beasts that perish.

Friday, October 09, 2009

The Nobel Peace Prize for 2009





The Nobel Peace Prize for 2009


The Norwegian Nobel Committee has decided that the Nobel Peace Prize for 2009 is to be awarded to President Barack Obama for his extraordinary efforts to strengthen international diplomacy and cooperation between peoples. The Committee has attached special importance to Obama's vision of and work for a world without nuclear weapons.

Obama has as President created a new climate in international politics. Multilateral diplomacy has regained a central position, with emphasis on the role that the United Nations and other international institutions can play. Dialogue and negotiations are preferred as instruments for resolving even the most difficult international conflicts. The vision of a world free from nuclear arms has powerfully stimulated disarmament and arms control negotiations. Thanks to Obama's initiative, the USA is now playing a more constructive role in meeting the great climatic challenges the world is confronting. Democracy and human rights are to be strengthened.

Only very rarely has a person to the same extent as Obama captured the world's attention and given its people hope for a better future. His diplomacy is founded in the concept that those who are to lead the world must do so on the basis of values and attitudes that are shared by the majority of the world's population.

For 108 years, the Norwegian Nobel Committee has sought to stimulate precisely that international policy and those attitudes for which Obama is now the world's leading spokesman. The Committee endorses Obama's appeal that "Now is the time for all of us to take our share of responsibility for a global response to global challenges."

Oslo, October 9, 2009
AS for the controversy of the choice, my reading is that this is the Committee's way of recognizing the historic event of Mr. Obama's election. That, in itself, is a significant step toward peace.

And yes, it's inappropriate in such a context; but really, how can I resist?



Later:

as for reactions, you can have this:

"The upside is the European community is embracing this president and saying we like the direction that he is taking this country in and it's drastically different," suggested Mika Brzezinski. She was quickly shot down.

"The upside is the Nobel Prize committee that has had suspect selections in the past has just befuddled a lot of people across the world," said host Joe Scarborough.

"I predict right now that he will find a way to basically turn it down," Time's Mark Halperin added . "I think he is going to say, I share this with the world or whatever. I don't think he'll embrace this. Because there is no upside."

"The damage is done," Brzezinski responded.

NBC White House Correspondent Chuck Todd concurred that the prize posed problems for Obama. "You're right, will he go to Stockholm to pick it up? What does he do with the money? You get a million dollars. You get over a million dollars for winning this." (The prize is actually given in Oslo. There is a banquet in Stockholm.) But Todd was confident that Obama would survive the crisis. "Mark's probably right," he said. "He'll figure out some way of accepting this in another form, not on his own behalf."
"The damage is done"? Wha....?

Or this:

Archbishop Desmond Tutu of South Africa, who won the prize 1984, said Obama's award shows great things are expected from him in the coming years.

"In a way, it's an award coming near the beginning of the first term of office of a relatively young president that anticipates an even greater contribution towards making our world a safer place for all," he said. "It is an award that speaks to the promise of President Obama's message of hope."

He said the prize is a "wonderful recognition of Obama's effort to reach out to the Arab world after years of hostility.

Another former Nobel winner, Mohamed ElBaradei, director general of the International Atomic Energy Agency in Vienna, said Obama has already provided outstanding leadership in the effort to prevent nuclear proliferation.

"In less than a year in office, he has transformed the way we look at ourselves and the world we live in and rekindled hope for a world at peace with itself," ElBaradei said. "He has shown an unshakable commitment to diplomacy, mutual respect and dialogue as the best means of resolving conflicts. He has reached out across divides and made clear that he sees the world as one human family, regardless of religion, race or ethnicity."
The difference seems to be people who think the award is about them, and people who think the award is about the human family. Hope, v. the status quo being upset. Two conditions that some people think appear alike.

But why is that?

Tuesday, October 06, 2009

In the Desert of the Fathers

Howard Zinn likes to tell audiences that governments lie. This is, for him, an important lesson, one citizens need to learn. There is another lesson, though. A lesson exemplified in the life of Max Cleland, as I realized this morning listening to NPR. You have to listen to this story to get the full impact. The summary won't do it justice. Because the lesson here is a deep and painful and profoundly troubling one.

Max Cleland is as well known now for the campaign Saxby Chambliss ran against him (unnamed in the audio story). If you listen to the story, you hear the incredulity, the bewilderment, almost the accusation, in Renee Montagne's questions: "How did they do that?" (Paint him as "unpatriotic.") "How did it stick?" (A man with five deferments made a triple-amputee Vietnam war hero the villain)." It's almost like it's Cleland's fault that the lies were believed. It's almost like he did something, or, just as bad, failed to do something, and the fault is his, not Karl Rove's or Saxby Chambliss's (she never names any of Cleland's political opponents from that race), nor even the voter's fault.

It is clear that the loss in 2002 destroyed Mr. Cleland's world, and in that there is a warning about where you put your treasure. But how did they make it stick? How did they "do that"? They lied. And people believe lies.

There's the awful lesson. Not that governments lie, or politicians lie, or even that political operatives and political campaigns are run on lies. It's not that people lie. It's that people believe lies. They believe lies, and sometimes there is nothing you can do about that.

The popular view, of course, is that people individually are smart, and people collectively are stupid. "A person is smart," Tommy Lee Jones tells Will Smith in Men in Black. "People are dumb, panicky dangerous animals and you know it." It's sort of how we balance Jefferson and Madison, and say our democracy works: because people individually can be trusted, but collectively, they can be a little scary. But the truth is simpler and darker than that. People are not smart, and a person is not smart. They are dumb, panicky, and dangerous, collectively or individually. And they believe lies. They accept them. They swallow them hook, line, and sinker, and do so personally, not as some kind of vaguely collective Id. They do it themselves, for themselves, by themselves. They do it because they want to. They do it because it benefits them. They do it because lies are so much easier to take in than the truth. They do it because people lie. Not governments, not groups, not corporations, not congregations, not assemblies, not agencies, not councils: people. They are the only ones who can lie, and the only ones who can believe the lies. No one believes because everyone else does, or because everyone lies or accepts the lie: they believe for themselves first, and as part of a group later. It's the inescapable conclusion of Sartre's existentialism, of the idea that we are individuals first, and members of a group second. We are the ones who accept the lies: us, individually, personally. We accept the lies, and then a group accepts the lie, and then a city, a county, a state, a nation. If those things collectively are dumb, panicky, and dangerous, it is because we individually are dumb, panicky, and dangerous. And it doesn't take much at all to make us believe any damned fool thing someone wants us to believe.

Why do I bring this up? Partly from experience; I've gone through the kind of shattering loss Max Cleland went through. Our experiences differed in many ways, but fundamentally they were the same. Picking up the pieces is damned hard, and making sense out of a world where you were sure people would understand if you explained yourself to them, that at least they would be reasonable, is also damned hard. The alternative seems to be cynicism, the belief that people are no damned good, that they are panicky beasts best manipulated like cattle, rather than treated like persons. If you think Barack Obama presents the positive counter-example that proves such cynicism bitter and crabbed and narrow, consider just how many people continue to castigate Barack Obama for being too bi-partisan. These same people are astounded at his attitude, even though he wrote a best-selling book about his political philosophy which, my wife says (she read his book, I haven't) he is following to the letter. Yet we are still astounded. We prefer our own lies to the truth of what he has told us, and despite being a best-seller, apparently no one in America (at least among bloggers and the chattering classes) has read it.

So it goes. People believe lies. Especially the lies they live by.

But partly I bring it up because I read this at Fr. Jake's place, and it provokes a response in me.

In the previous post that wandered around the issue of "authority," I spoke about "networks," which is but one shift in the way humans are perceiving reality today. I now want to add two more shifts that I think the Church must recognize, if we are to effectively continue our mission. These three shifts are:

1. Networks - relationships are formed through complex webs of networks, often formed around leisure activities, family and friendships. Geography often plays a minor role. Network societies can both connect and fragment, as well as include and exclude.

2. Mobility - as the "local" gives way to the "global" perspective, new options regarding where we put down roots have opened up. In some cases, the concept of "roots" (home) has been completely redefined, with "place" being given a lower priority. This can provide more freedom and opportunity, but also undermines long term commitments. It is also cause for some tensions between those who have the means to be more mobile, and those who feel "stuck" in a particular place.

3. Consumer societies - previous generations found their identity in what they produced, but we now find our identity in what we consume. The core value of society has moved from ‘progress’ to ‘choice.’ We are moving towards a “personalized scale" in which ”it must fit me exactly” is an essential value. Among other things, this will affect the way people evaluate truth claims. “Truth” will be treated as a commodity. Consumer societies provide more choices, while also reinforcing the illusion of individualism.
I'd first say that "networks" as a perception of reality is no more than a metaphor, the way "processor" is now the metaphor of choice for what the human brain is. In medieval times, the brain was a gear case of watch parts. Now it's likened to semi-conductors, mostly by people who have no real idea how a computer works, but like the metaphor of "hardware" (the brain cells) and "software" (the ideas in the brain, or perhaps even "consciousness."). And I'm not sure there's anything new or insightful in "networks." I think I can still learn as much about human society, in other words, from reading Chaucer's Canterbury Tales, or watching Shakespeare's plays, or perusing Dicken's novels. Even Beowulf and the lesser known "Exile of the Sons of Uisliu" tells me a great deal about how people get along. "Network" would just be a buzzword I could apply to any of those pictures of human society. I'm not sure it's even a new lens.

But that's a familiar gripe, coming from me; and I'm not interested in griping with Fr. Jake. I am intrigued, however, by his assertion that "previous societies" (how previous, and where the line of demarcation is drawn, is a bit vague) formed their identities around what they produced, not what they consumed. It's a bit idyllic, that notion; raising images of happy shepherds watching sheep safely graze in pastoral landscapes, while French herders produced unique forms of cheese and wine and British writers created plays and poetry and novels, and German composers produced music while Italian artists wrote operas and sculpted statues, none of it with any eye it would be used, just that they would take pride in their production of such things. Which is all bosh, of course, when it's put that way.

The Roman Empire collapsed because production could not keep up with consumption. It spread because consumption demanded ever newer sources of production to feed the need of Rome. All roads led to Rome for a reason, after all. And the few who consumed rested heavily on the many who produced for their consumption. There is a reason there were so many poor in Palestine for Jesus to walk among, and it wasn't because of poor middle management or a lack of entrepeneurial spirit. No, those aren't the traits Fr. Jake mentions, but they lie behind an assumption that human life fundamentally changed in the Industrial Revolution (which is the technological break-point where production could finally increase to the point that more people could consume than were needed to produce, a fact created by the use of non-animal forms of energy, and which set us on the road to our current global-warming/energy depleting dilemma.). Human society didn't really change with the advent of the factory; only the tempo did. The song remained the same.

The British Empire, like the Roman, drew resources from around the globe to England. The American Empire (such as it is), and the European (again, such as it is), or what we call the "First World," rests heavily on the resources of the "Third World," in a pattern of consumption and exploitation unchanged since the time of Solomon (to choose a Biblical figure). What is different is the scale of the consumption, not the fact of it. All we have done in America is convince ourselves we are deserving of this grace, but that attitude is as American as apple pie. When Sarah Palin says God put the national resources of Alaska in Alaska so Americans could exploit them, she's not saying anything that would have sounded out of place in an 18th century New England Puritan pulpit, long before the Industrial Revolution hit these shores. Same as it ever was, in other words.

As for this:

2. Mobility - as the "local" gives way to the "global" perspective, new options regarding where we put down roots have opened up. In some cases, the concept of "roots" (home) has been completely redefined, with "place" being given a lower priority. This can provide more freedom and opportunity, but also undermines long term commitments. It is also cause for some tensions between those who have the means to be more mobile, and those who feel "stuck" in a particular place.
It's a vague and glittering generality that in no way comports with my experience of the world. I've seen people try to enter a community and bring to it a "global" perspective, or at least a perspective that they think is broader than the "parochial" perspective of that community. They are ejected like a watermelon seed between pinched fingers. I have yet to see anyone who has completely given up on "place" as a source of identity, or "roots" as something "completely redefined," except the elites who can afford to jet around the country or around the world, and who truly think the nation or the world is their playground. I'm not being condescending to say that, I'm trying to describe the same attitude toward "the locals" that led Pontius Pilate to build the walls of his governor's palace so high his gaurds could easily peer into the outer courtyard of the Temple in Jerusalem, the better to keep an eye on "the locals" there. Pilate's attitude toward the "place" and "roots" of the people of Palestine was so disdainful that he was finally removed from his position because of his cruelty to them. Jesus of Nazareth was neither the first nor the last person Pilate crucified unjustly.

"Place" is given a lower priority only by people who can afford "Place." Those who can't, who have to make do where they are, find "place" to sometimes be the only thing in their lives that matters. It is true that mobility seems to have obliterated "place," but T. S. Eliot said as much almost 100 years ago:

And now you live dispersed on ribbon roads,
And no man knows or cares who is his neighbour
Unless his neighbour makes too much disturbance,
But all dash to and fro in motor cars,
Familiar with the roads and settled nowhere.
Nor does the family even move about together
But every son would have his motor cycle,
And daughters ride away on casual pillions.
And yet I have found profound parochialism in Eliot's home town of St. Louis, as well as in the suburbs of Chicago, and even the environs of Houston, Texas (what is parochialism if not a profound sense of place?). I find even the placeless places such as Houston, give people a sense of "roots" and "place" that is not reflected in the writers of books who assure me that, en masse, people no longer care about place. To which I respond: no one lives a life en masse. They all live lives individually, sometimes lives, as Thoreau said over 150 years ago, of "quiet desperation." And place very much plays a role in such desperation. (The placeless place of Plano, Texas, briefly held the dubious honor of being the second highest teen suicide rate in the nation. The root cause was the lack of "place" and "roots" that life in Plano required.) There is, indeed, nothing new under the sun.

Indeed, in Houston, Texas, there is a neighborhood known for its gay community, and it's no accident a very gay-friendly UCC church out of Dallas has established a new church in Houston, in that neighborhood. "Place" and "roots" have a lower priority? If they do, it is because they are disdained by the machine. If they do, it means we have lost something valuable and potent which we must regain, rather than accept this change as part of some "natural order."

Why do I link together Fr. Jake's post with my own reaction to Max Cleland's interview? Because both rely on an aversion to the particularity of individuals, and with the seeming homogeneity of groups. Groups don't live in communities, or networks, or places, or vote: individuals do. But it is very hard to speak of individual motivations and make a coherent picture, and very easy to speak of mass responses and "trends" and "megatrends" (the term is long dead, but the idea is still with us). Consider how easy it is to read and misread the lessons of mass data about large groups: it all depends on what data you are looking at:

Tickle issues a clear call to acknowledge the inevitability of change, discern the church's new shape and participate responsibly in the transformation. Although Tickle's particular focus excludes the dynamic forces of Asian, African and Central/South American Christianity, this is a must-read for anyone seeking to understand the face and future of Christianity.
That's from the Amazon page Fr. Jake links to for Phyllis Tickle's book The Great Emergence: How Christianity Is Changing and Why. Put simply, as any scholar will tell you, what you find depends very much on what you go looking for. I don't much like the Christianity emerging in Nigeria, especially as it has played out on the global stage in The Anglican Communion; but that, too, is part of "The Great Emergence," and analysts of change in Christianity would ignore it at their peril. Indeed, the battle in the Anglican Communion would seem to indicate a battle of ideas in Christianity that is just beginning, and that will not soon end with cooperation and agreement and acceptance of how Christianity should change, and why, or even whether what results is Christianity at all.

It's still the same old story; and all is vanity, and striving after emptiness. But it's also still a case of do, or die. The fundamental things apply. But which things are fundamental; and how, and to whom, do we apply them?

Aye, there's the rub.

Monday, October 05, 2009

The Lost Sentience


I think Adam Gopnik is right:

And that may be the secret of [Dan] Brown’s appeal: his books are as sweet-tempered as they are secret-minded. Langdon exposes horrible conspiracies, but it turns out that, with the exception of a few homicidal hotheads, who have maybe let the thing run away with them, decent, well-intended guys run even the weirdest cabals. Brown’s repeated point is not that we are mired in ancient conspiracies but that ancient conspiracies anticipate modern opinions. What is “coded” in “The Da Vinci Code” is that the ancient Christians were modern feminists; Jesus was a loving husband who deferred to the wisdom of his wife, Mary Magdalene, the Hillary Clinton of Galilee. When we come to the end of this new book, we discover that what the Masons were really practicing was a neat kind of cognitive science. The old codes of the pyramid are merely the newest discoveries of psychology, a thought that turns the text once again toward italics: “ ‘The Bible, like many ancient texts, is a detailed exposition of the most sophisticated machine ever created. . . the human mind.’ She sighed.”
And that's precisely why I don't like Dan Brown's work and, not coincidentally, basically gave up on science fiction, especially "hard" science fiction, which I gave up early on. Life is far more interesting and complicated without me at the center of the universe, and we are not contemporary geniuses who see farther and understand better than any of our ancestors possibly could have. In the face of our ignorance our only response should be humility and open minds, waiting to be educated. Modern science may have more facts at its disposal than Aristotle ever dreamed of, but how many scientists alive today have Aristotle's reasoning power, even with computers to help them sequence DNA codings? Who is Socrates, Plato, Aquinas, Augustine, today? Whither Dun Scotus or St. Anselm? Who has the insight of Buddha, the compassion of Jesus of Nazareth, the wisdom of Maimonides? And frankly, what they knew is not what we are sure we know, and perhaps they were right, and we are wrong.

Perhaps. It is a point worthy of consideration. It is a place, even in a "godless" age, even in an age which has "abandoned religion" (no, it hasn't; but the same minority which thought we were all dancing to disco in the '70's, had all turned on, tuned in, and dropped out in the '60's, or were all headbanging to punk rock in the '80's, have now convinced themselves are are all "godless" in the 21st century), even in this age where we complain of the results of our technology even as we look to it to save us from ourselves ("O machine! O machine!"), it is a starting point for humility.

And humility is always a saving grace; but a damned hard practice.

Saturday, October 03, 2009

"You cannot serve two masters...."


Looking at this:

IT turns out the other half — or at least the tiny slice who live at the top of the wealth pyramid — are not sleeping any better than the rest of America.

At a closed-door meeting of advisers to family offices — which serve families who typically are worth more than $500 million — I learned that the super-rich are just as concerned about the future as everyone else.

Even though the stock market has rebounded from its March 9 low, the family office advisers said many of their wealthiest clients were bracing for more bad news and wondering how it would affect their family unity.

“They are now looking at financial planning and things middle-class families live by,” Kathryn McCarthy, a leading adviser to wealthy families, including the Rockefellers, said at the gathering this week convened by Bessemer Trust

...

Before you start laughing up your sleeve, be advised that this is not a good thing. When the super-rich get cold feet, the rest of America gets swine flu. They are, after all, the people who might finance new companies that create jobs, make big investments to support existing companies and spread their wealth throughout the economy.
Made me think about this:

My soul extols the Lord, and my spirit rejoices in God my Savior, for he has shown consideration for the lowly stature of his slave. As a consequence, from now on every generation will congratulate me; the Mighty One has done great things for me, and holy is his name, and his mercy will come to generation after generation of those who fear him. He has shown the strength of his arm, he has put the arrogant to rout, along with their private schemes; he has pulled the mighty down from their thrones, and exalted the lowly; he has filled the hungry with good things, and sent the rich away empty. He has come to the aid of his servant Israel, remembering his mercy, as he spoke to our ancestors, to Abraham and to his descendants forever. (Luke 1:46-56, SV)
Might I especially recommend that last line as an alternative to the weltanschaaung of the article, as expressed in that last quoted paragraph?

Friday, October 02, 2009

One Man, One Riot



We'll see how long this lasts:

In a first for Texas, a judge ruled Thursday that two men married in another state can divorce here and that the state's ban on gay marriage violates the U.S. Constitution.

Both a voter-approved state constitutional amendment and the Texas Family Code prohibit same-sex marriages or civil unions.

Although the case is far from settled, and the state's constitutional ban on gay marriage is a long way from being thrown out, Dallas state District Judge Tena Callahan's ruling says the state prohibition of same-sex marriage violates the federal constitutional right to equal protection.
It's certainly going to earn Judge Callahan the coveted "Willie Wayne Justice Award." (Judge Justice, a Federal Judge, always referred to as "Willie Wayne" by his detractors, was the judge who forced the integration of schools in Texas. He lived in my hometown of Tyler, and was, shall we say, less than popular in the '70's when he finally brought "Brown v. Board of Education" to my hometown (14 years after it was handed down by the Warren Court). He was also instrumental in changing the way Texas runs its prison system. Full disclosure: while I've never met Judge Justice, I did own a chair he once owned. It was a damned nice little chair, too.)

We in Texas will just have to wait to see what kind of flap this ruling creates. Unlike the other news from Texas, which will probably disturb almost no one inside the state:

Gov. Rick Perry on Thursday defended his removal of three commissioners looking into whether the state used bad science to execute an innocent man, suggesting too much was being made of his move.

On Wednesday, Perry decided to replace three members of the Texas Forensic Science Commission, including its chairman, just two days before it conducted a hearing to examine the case of Cameron Todd Willingham. The new chairman canceled the meeting.

"What's happening is that we're following the normal protocol of the state. Those individuals' terms were up, so we replaced them," Perry said.

But others who have followed the Willingham case accused the governor of working to delay and derail the commission's investigation.
There's no real question, at least among sentient beings, what Perry is up to here. The case is the one highlighted in The New Yorker recently. There is little question, based on the article, that Mr. Willingham was innocent of the crime for which he was executed, and that the forensic evidence used against him was a complete misreading of the physical facts of the fire. (Read the article, if you haven't already. It's worth it.) As the article points out:

Former Supreme Court Justice Sandra Day O’Connor has said that the “execution of a legally and factually innocent person would be a constitutionally intolerable event.”
Which is pretty much what we have with the execution of Mr. Willingham. And Rick Perry knows that. And the problem? If that becomes an inescapable conclusion based on a Texas government agency's report, Rick Perry is suddenly stuck having to accept that the death penalty failed. And in Texas, it is better to execute 100 innocent men than for a politician, especially a conservative Republican politician, to admit fatal flaws in the application of the death penalty. This is a state, after all, where the governor can do no more than issue a 30 day stay of an execution. But he is held accountable for his political opinion about executions, and that had better be a positive stance. Perry proves this with his opinion of the evidence that there was no crime:

Perry recently discounted the findings of a myriad of scientists, who in three separate reviews concluded that Willingham fire investigators relied on old, discredited indicators of arson – "wives' tales," as some called it. They said the fire might have been caused by a faulty space heater or bad wiring.

In an interview last month with The Dallas Morning News, Perry said, "I'm familiar with the latter-day supposed experts on the arson side of it," and made quotation marks with his fingers to underscore his skepticism. He said the records he reviewed before allowing the execution showed "clear and compelling, overwhelming evidence that he was in fact the murderer of his children."
Those "myriad findings" include a 51-page report to the Forensic Sciences Commission, concluding there was no evidence of arson in the Willingham case, the same conclusion "Tne New Yorker" article came to. And what's going to happen now?

"If you've got a whole new investigation going forward, it makes a lot more sense to put the new people in now and let them start the full process rather than having people in for a short period of time and then replace them," Perry said.
Which should push the matter beyond the next elections, and hopefully bury the issue. And that's obvious even to Paul Burka, a conservative political pundit who never quite gave up on George W. Bush:

Let’s call this what it is: a cover-up. The new chairman, Williamson County district attorney John Bradley, is a political ally of Perry’s (see below) who famously tough on crime. It would be a conversion of mythic proportions if he were to agree with the investigators’ criticism. He now controls when the commission will meet, and you can bet that the report will not be heard or discussed in a public forum before the March 2 primary.
As Burnt Orange Report notes, this is not going down well, even in Texas. Whether the voting public cares more about justice than about executions, though, remains to be seen. And I'm not sure "The New Yorker" has a wide enough distribution in the state yet for many people to even know who Mr. Willingham was. Why am I not sanguine? Well, here's Kay Bailey Hutchison's statement on the case:

"Why you wouldn't at least have the hearing that the former member suggested, to find out what the facts are, when a man has been executed and now the facts are in dispute - just like DNA has given more tools to determine the facts," she said. "I am strongly for the death penalty, but always with the absolute assurance that you have the ability to be sure - with the technology that we have - that a person is guilty.
Gonna be hard to twist that into a rallying cry that Rick Perry is a corrupt politician who puts his political needs ahead of the needs of a justice system. Besides, Willingham was a criminal, and he's dead, right?

Where are the Texas Rangers when you need them?

Tuesday, September 29, 2009

Michaelmas

Thou Michael the victorious,
I make my circuit under thy shield,
Thou Michael of the white steed,
And of the bright brilliant blades,
Conqueror of the dragon,
Be thou at my back,
Thou ranger of the heavens,
Thou warrior of the King of all,
O Michael the victorious,
My pride and my guide,
O Michael the victorious,
The glory of mine eye.

I make my circuit
In the fellowship of my saint,
On the machair, on the meadow,
On the cold heathery hill;
Though I should travel ocean
And the hard globe of the world
No harm can ever befall me
‘Neath the shelter of thy shield;
O Michael the victorious,
Jewel of my heart,
O Michael the victorious,
God’s shepherd thou art.

Be the sacred Three of Glory
Aye at peace with me,
With my horses, with my cattle,
With my wooly sheep in flocks,
With the crops growing in the field
Or ripening in the sheaf,
On the machair, on the moor,
In cole, in heap, or stack,
Every thing on high or low,
Every furnishing and flock,
Belong to the holy Triune of glory
And to Michael the victorious.

Wednesday, September 23, 2009

Neither in Sorrow Nor in Anger


I posted this in part because it was a reminder that the '60's were different; and in part because I've been listening to my old Judy Collins albums, albums with songs like this:

Tear down the walls, listen to freedom ringing out,
Tear down the walls, can't you hear the church bells singing out,
Give every man the chance to take his brother's hand,
Tear down the walls, tear down the walls.
chorus:
The music's everywhere, when every man is free,
The music's in the air that lights the road to liberty.
And while those lyrics, especially after the '70's when such earnestness turned into selfishness, sound almost childishly naive, something about their earnestness is true. Something about their optimism, their hopefulness, is inspiring. There's also something not at all naive about them, not on an album that includes "The Lonesome Death of Hattie Carrol" (a black service worker beaten to death in a hotel restaurant for inadvertently touching a white man. He was acquitted.) or "Medger Evers Lullaby." Racism may be alive and well in America to this good day, but it is nothing like it was only 45 years ago. Ms. Collins even introduces the songs "Red-Wing Blackbird" and "Coal Tattoo" (as fierce an indictment of corporations and the powerlessness of laborers as was ever put to music) by mentioning with some excited anticipation the President's Committee on Poverty, which will soon (as of the date of the recording) begin "to find out why we have the "invisible poor." There is a sense, in what are now historical documents like this, that America was founded on equality and freedom to pursue happiness, and that liberty comes from the people and their ability to help each other, not from their wallets or the stock market.

My, how times have changed.

Yes, the optimism and naivete of the '60's gave way to the crass hedonism of the '70's, where "free love" became "open marriage" and music became "disco". And it's unfair to blame the '70's alone, as they were merely the transition period to the '80's and Reaganomics and "yuppies" and "dinks" (Double Income No Kids) and the first really heady sense that anyone could get rich in America, and the purpose of America was to make people rich! And, of course, when you are trying to get rich or trying to stay rich, the dominant social moré is no longer "Give every man a chance to take his brother's hand [sic]," but: "Blow you, Jack! I got mine!" The pursuit of happiness goes quickly from being an invitation to the mountain, where you can buy wine without money and food without price, to a zero sum game, where your gain is my loss. And our politics is rapidly descending into this:

The Republican Party's strategy against health-care reform has been something of a kamikaze mission: destroy the bill through a strategy that also destroys the party, at least in the short-term. The hope is that if they win the war, they'll be in better shape come the 2010 midterms. Maybe that'll work. Maybe it won't.

But if it does work, it won't leave them in a better position to govern. What Republicans -- and, when they're out of power, Democrats -- are doing is essentially discrediting the political process. Piece by piece, bill by bill. The argument, essentially, is that politicians are untrustworthy and Congress is corrupt and interest groups are trying to do horrible things to you and problems are not being solved.

All these thing might be true, but they're being said, in this case, by politicians who want to take back Congress and start negotiating with interest groups to solve problems. That's not going to work terribly well, and for obvious reasons. Republicans may think they've found a clever strategy in making it hard for Democrats to govern, but what they're really doing is making it nearly impossible for anyone to govern. American politics is trapped in a cycle of minority obstruction, and though that's good for whomever the minority is at the moment, it's not particularly good for making progress on pressing issues.
The indictment of both parties is true if only because the Democrats have, since 1972, let the Republicans set the terms of the discussion, hold the national reins, lead the march into hell. We no longer question what government should do, only how much good or bad government will do to us. We no longer ask what we can do for each other; we only ask what we will be left, and who will leave us the most for our own.

I'm left thinking of the words of Walker Percy as the only words I have for this. Percy speaks to marriage and family, but it all begins there, as metaphor if not as fact.

What happened to marriage and family that it should have become a travail and a sadness?...God may be good, family and marriage and children and home may be good, grandma and grandpa may act wise, the Thanksgiving table may be groaning with God's goodness and bounty, all the folks healthy and happy, but something is missing...What is missing? Where did it go? I won't have it! I won't have it! Why this sadness here? Don't stand for it! Get up! Leave! Let the boat people sit down! Go live in a cave until you've found the thief who is robbing you. But at least protest! Stop, thief! What is missing? God? Find him!

Tuesday, September 22, 2009

Ask not what your country can do for you...

This, too, is a fine sentiment for the equinox:

It was on this day in 1961 that Congress passed the Peace Corps Act.

Kennedy first spoke about the idea of a Peace Corps in his final weeks of campaigning for the presidency. At 2 a.m. on October 14, 1960, after a long day of campaigning, the young senator stood on the steps in front of the student union at the University of Michigan. The journalists had gone home, thinking that nothing more would happen that day, but 10,000 students remained, hoping to see and hear Kennedy. He gave a short speech, in which he said:

"I think in many ways it is the most important campaign since 1933, mostly because of the problems which press upon the United States, and the opportunities which will be presented to us in the 1960s. The opportunity must be seized, through the judgment of the President, and the vigor of the executive, and the cooperation of the Congress. Through these I think we can make the greatest possible difference.

"How many of you who are going to be doctors, are willing to spend your days in Ghana? Technicians or engineers, how many of you are willing to work in the Foreign Service and spend your lives traveling around the world? On your willingness to do that, not merely to serve one year or two years in the service, but on your willingness to contribute part of your life to this country, I think will depend the answer whether a free society can compete."
Garrison Keillor

It's Raining Down in Texas

So this seemed an appropriate sentiment for the equinox.

On Monday will come the great storm
Which the airy firmament will pour,
We shall be obedient the while,
All who will hearken.

On Tuesday will come the other element,
Heart paining, hard piercing,
Wringing from pure pale cheeks
Blood, like showers of wine.

On Wednesday will blow the wind,
Sweeping bare strath and plain,
Showering gusts of galling grief,
Thunder bursts and rending hills.

On Thursday will pour the shower,
Driving people to blind flight,
Faster than the foliage on the trees,
Like the leaves of Mary’s plant in terror trembling.

On Friday will come the dool cloud of darkness,
The direst dread that ever came over the world,
Leaving multitudes bereft of reason,
Grass and fish beneath the same flagstone.

On Saturday will come the great sea,
Rushing like a mighty river;
All will be at their best
Hastening to a hill of safety.

On Sunday will arise my King,
Full of ire and tribulation,
Listening to the bitter talk of each man,
A red cross on each right shoulder.
--Carmina Gadelica

Friday, September 18, 2009

WWJD?


I read the news today, o boy....

CQ reports that Democrats have now largely abandoned ACORN, with most Dems voting for Republican efforts to deny them funding in the wake of recent scandals. Sen. Russ Feingold (D-WI), for example, voted for the recent Republican amendments to bar ACORN funding, after having opposed them in the past. "I felt it was time to send something of a message that there's concern," said Feingold. "It was specifically not about politics. It was about bad policy."
It's a dangerous comparison, but Jesus of Nazareth was treated as a criminal and crucified for being a rabble rouser and a threat to the Empire (crucifixion being reserved for what we would, today, call "political prisoners"). And most of what he did was work with the poor. There's no record in the Gospels that he ever had contact with anybody more important than a Roman soldier or a Nicodemus, a Jewish priest.

Working for the poor never wins you many friends in the corridors of power.

Friday, September 11, 2009

I have three cats


"All cats die.
Socrates is dead.
Therefore Socrates is a cat."--Eugene Ionesco, Rhinoceros


I've had 8 cats, five of which are deceased. Perhaps I should name one of the dead ones "Socrates."

Wednesday, September 09, 2009

"The Winners Are At War"

"With the losers, and the fix is in."



"The prospects for peace are awful."--Kurt Vonngegut, Jr.

Sunday, September 06, 2009

You Cannot Get Away


"Life in Lubbock, Texas, taught me two things: One is that God loves you and you're going to burn in hell. The other is that sex is the most awful, filthy thing on earth and you should save it for someone you love." - Butch Hancock, Musician, the Flatlanders
I'm trying to figure out how to work this into my blog header.

It explains a lot.

Friday, September 04, 2009

The Power of Story



An interesting question:

Isn't the answer that the non-conservative media will simply blindly follow whatever conservative media decides to gun up? Don't media types privilege conservative mini-controversies and hissy fits? Isn't there literally no way they could lay off something like this? Isn't that the problem?
Why, yes, yes it is:

Some school districts in Texas, Illinois, Virginia, Wisconsin, Missouri and Minnesota are even refusing to show the president's address.
I wonder what's really going on. After all, the context of that ABC report is that people are "upset" that the President will be pushing a political agenda on school children (like they'd pay attention!). So I went looking, and this is what I found:

At least three Central Texas school districts — Georgetown, Wimberley and Leander — say they will not show a live webcast by President Barack Obama planned for next week.
And why not?

The Leander district late Wednesday announced that its schools will not show the webcast "due to the logistics of making a webcast available during that time of the school day."

But Leander Trustee Lisa Mallory in Web posts, to her Web site and on Twitter, wrote: "Leander ISD will NOT participate in the Obama broadcast to school children! Texans support LOCAL control of education!"

District spokesman Dick Ellis, when asked whether Leander was not showing the webcast because of political reasons, said, "Of course not." Ellis said he didn't know whether the speech would ever be shown in Leander classrooms.

In a statement, Georgetown district officials said that to preserve teaching time, the district wouldn't air the speech. "If parents would like their children to view the president's remarks, we would encourage families to record the speech and watch the event as a family," they said.
Logistics, not politics. I suspect those school districts, like the one I know locally, got no small number of phone calls about this, but I also doubt any school district is requiring teachers to re-jigger their lesson plans to require students to watch. Indeed, the 11:00 a.m. schedule means some students will already be going to lunch at my local schools, which guarantees not all of them could sit in rapt attention. Unless, of course, the school was willing to restructure its entire day for this "event."

There are various articles on the speech now. School districts in North Texas, for example, have varied responses, as this article notes toward the end. At my local school district, they didn't even know the speech was planned until parents started calling in to complain about it. That might seem to make Gov. Perry's question seem reasonable:

"Nobody seems to know what he's going to be talking about ... why didn't he spend more time talking to the local districts, superintendents?" he said.
Until you consider there are 1289 school districts in Texas alone. And, of course, the speech is VOLUNTARY! The President has no more power to compel the schools of America to carry his speech in classrooms than he has the power to compel networks and cable channels to carry his speeches. Which is where the matter becomes truly absurd, because most of the complaints are about the compulsory nature of the situation. Maybe we should use this as a "teachable moment" to consider how we educate our children?

Naaahhh!

I'd venture to guess that the school districts who have announced they won't show it, are doing so to quiet parents, not because they've decided it should be banned. Most of them probably had no district policy on it at all, but had to say something due to the brouhaha, not due to their feelings about the President. But in the context of the narrative now established by the "media"....

Thursday, September 03, 2009

"I announce with trembling pleasure...."



Well, no, not quite that bad. But I have read a good book recently. And it's moral seems to be: Mommas, don't let your babies grow up reading Narnia.

Which is part of the conscious antecedent of this novel. The other part is Harry Potter. Start with the premise of the story: Quentin, the protagonist, is "invited" to enter Brakebills, an exclusive school for magicians in upstate New York. Not wizards, witches, sorcerers, or warlocks, but magicians, because there the comparisons to Hogwarts start to wane. The root in "magus" is intentional. Entering Brakebills is not as easy as getting into Hogwarts; one must pass a rigorous test, because magic itself, while real, is a product of knowledge and training as much as ability and talent; and like but unlike Harry Potter, Quentin's ability and failure to grasp this important point is one of the driving forces of the story.

But this novel is less about story than it is about characters, which is its greatest virtue. That's not a slight on J.K. Rowling; but The Magicians is not focussed on a complex plot that has to unravel over 7 volumes; it is centered on a set of characters who are at once more adult and more American than the children of Harry Potter. But there's a reason for that, and it's not built on diminishing Rowling's achievement; indeed, it's impossible to imagine this novel without Rowling's work, and it's even easier to understand this novel if you know the story of the boy who lived.

First, let's set out the premises of this novel. Magic is real (except it really isn't; more on that in a moment), but it is a matter of manipulation of forces no one really understands (students are, in fact, warned against pursuing the question "How is this possible?" That way, they are assured, lies madness. There are more than a few dark areas of this "world" where maps are clearly marked "There by Tygers"; it is part of the pleasure of the plot that the characters are drawn into exploring so many of them. They are, indeed, places that lead to madness, in ways J.K. Rowling's childrens books could never contemplate.). Magic "works" by knowledge: knowledge of spells, which function only in their original tongues, so students must learn Old Norse or Arabic, Estonian and Middle English, etc., etc. One of the wonders of Grossman's world is how international it is, and how dependent magicians are on learning arcana (without pursuing scholarship, the attempt to understand arcana), as well as learning just how to wiggle their fingers (there's no easier way to describe it) in order to create the spell they are looking for. No one knows how it works, they only know that it must be done in a certain way in order to achieve the result desired. They also know that one mistake, one dropped syllable, say, in a spell in Old Dutch, can have disastrous consequences.

Which is one of the key parts of the plot, and it illustrates a central theme of the book: peril lurks everywhere. But one of the pleasures of the plot is that those perils have a source, and that source doesn't lie in the mysterious nature of the magical forces being invoked. Indeed, magic plays a supporting role here (as in Harry Potter) but not a dominant one. What dominates here are the characters. The evil that men do comes from, well...men. And women. But not just randomly from the universe.

The children of Adam, as C.S. Lewis quaintly called them in Narnia, are not just the source of law and order, but the cause of disorder, too. Quentin is, like Harry Potter, a talented magician who knows nothing of the world of magicians. But he does know the fantasy world of Fillory, a clear literary descendant of Narnia. There are 6 volumes in the Fillory series, each set in a magical land of mythical creatures, but watched over by two magical sheep, not a Christ-figure lion. Each volume, we are told, involves children, but children of different generations (as they grow older, they stop visiting). The first of the children to visit Fillory finds it through the back of a grandfather clock (and why he was hiding there becomes another important character point, again lifting this book above the "won't somebody think of the children?" level of most children's books, and into the land where adults, sometimes unfortunately, live). Ironically (again, post-modern irony), the last volume of the series, "The Magicians," is lost. No fan of the series (and all of Quentin's friends at Brakebill's are fans of the series) has seen it. More's the pity when Quentin finally does.

The first half of the novel is seeing the world of Brakebills through Quentin's eyes. In this, he's a Harry Potter figure, introducing the reader to a world as strange to him as it is to us. But in a sort of reverse of Harry, Quentin is a "geek" in his own world, only to find at Brakebills that every student is as smart as he is, if not smarter, so his achievements in magic are no more remarkable than Harry's, and he lacks Harry's distinction of being "the boy who lived." One of the themes of the novel is evident in life at Brakebills, (and a sharp contrast to Hogwarts) and that is: what does a magician do after life at Brakebills? Like any modern university (in contrast to say, art schools which pride themselves on placing their students after graduation; most US universities give you a degree and don't want to see you again, or care what you do), Brakebills sends their graduates on their way with a single answer to the question "What now"?: "Whatever you want to do." And this is where the dissipation, that most modern of American afflictions for those who can afford it, sets in.

It's also where the character development truly sets in. Unlike either Narnia or Harry Potter, there is no evil menace to battle after Brakebills, and Quentin and his friends all feel that lack keenly. What is available to them is sex, drugs, and alcohol, which they consume with abandon, and with consequences. Sex, especially, is not pursued with affecting other people, and the relationships of the characters is often more interesting than the premise of this "alternate" world, which, like Rowling's story, raises this novel above the usual fantasy fare. Far, far above; and not least of which because it so artfully uses the fantasy fare of our childhood, even if we are Baby Boomers and not recently graduated from Hogwarts ourselves.

That fantasy intrudes when reality overlaps the fantasy of Fillory. Fillory, it seems exists; it can be traveled to, though even the journey there is not a simple one, or overseen by benevolent (or even interested) forces. Some mysteries of the plot are answered by the end, as they should be; plot points you weren't sure were plot points explained and tied up. Others, though, like the "way station" between Quentin's world and Fillory, are not explained; nor should they be. At one point Alice, Quentin's lover, mocks him because he alone of the students they know believes magic is "real." "It isn't?", he asks, confused. No, she tells him it isn't. We end up believing her because, like Hermione, she knows so much more than Quention/Harry does. But we also end up like Quentin, wondering what she means; sure she is right, but not so sure we like that answer. Like the theory, and even in the end the practice, of magic, some things are better left unexplored. That way, we learn, truly does lay madness.

Because Fillory never lives up to the stories the characters have all read about it. They never quite shake the conviction that Fillory is a place where the desires of their childhood will be fulfilled, where they will be the heroes of fiction who always prevail no matter how dire the circumstances, no matter how little they know about what they have stumbled into. And only when it is much, much too late, do they find they haven't stumbled into it at all. Which is another point where the plot takes up an element from one of the Harry Potter novels, and puts it in a very, very different perspective. Oh, and did I mention the centaurs, who seem drawn as much from Harry Potter as from Gulliver's Travels? And the evil? Well, let's just say there is more evil than just one person is responsible for. And yet the lessons on power and powerlessness are almost equal to those Rowling had to teach.

I am trying, if you hadn't guessed by now, not to reveal too many spoilers. But to come back to the characters and do them justice, first: when Quentin is invited to Brakebills, he's already facing the end of high school and the question of what to do next, and mooning over his girl friend (but not "girlfriend") Julia, and living in the shadow of his friend James; whom Julia loves. Brakebills brings an abrupt end to that life long friendship, one that was going to end with college anyway, but Quentin abandons his life at home once he's accepted to the school of magic. Only later does he learn more about Julia and James; but that would be telling.

Quentin makes friends at Brakebills, including one enigmatic but powerfully talented girl who is almost a reverse Hermione: her parents are magicians, but she wasn't invited to Brakebills; and she is neither talkative nor bossy, but she is also the superior magician, as it turns out. By the time they graduate, she and Quentin are lovers, but it is clear she is the adult, he is still the immature man. That is shown both in their relationship (which he almost destroys, in an alcohol-induced haze), and in the end of the book. They live with a group of friends both at school and afterwards, in a sort of "St. Elmo's Fire/Friends" situation, an an ennui that leads them to dare journey to Fillory (they have been warned not to seek such places in school, after an object lesson in the dangerous power of magic). That they don't learn that lesson is both necessary to the plot and a logical outcome of their characters. It is the character that rules here, as it should in any good story.

The lesson in power comes at the novel's climax, and to say too much about it would give too much away. It recalls, in some ways, the best of the climactic scenes of the later Harry Potter novels, especially The Order of the Phoenix and The Deathly Hallows. But it is quite different from either of them, and if anything underlines Lord Acton's aphorism, first addressed to the Pope who formulated the doctrine of papal infallibility: "Power tends to corrupt, and absolute power tends to corrupt absolutely." The novel takes up that idea in the dissipation and moral corruption of the characters, and then takes up the question of absolute, or near absolute, power, especially the power of death. Rowling and Grossman teach much the same lesson about that, but with radically different results, and not necessarily from the same perspectives. Still, the almost unavoidable contrast between the two, set up by Grossman's premise and the plot he employes, yield revealing insights into the question. Grossman does not preach the powerlessness that allows Harry to prevail in the end, and which is key to Voldemort's defeat; but he does examine, rather fully, the dangerous nature of power, and the evils that result, even unintentionally, from wielding near-absolute power.

In the end, consequences in a children's novel are not quite the same as they are in adult novels. Childrens novels ultimately teach that, despite whatever happens, the consequences can be overcome, can even be controlled. No death in Harry Potter is as shattering to the characters (not even Dumbledore's, because Harry sees him again, and Dumbledore explains it was all part of a plan, and therefore even death works for the good) as the deaths in The Magicians, and where Voldemort only thinks he is controlling events, he is a piker compared to what happens to who, it turns out, is manipulating Quentin and his friends. Evil, too, is the result of more terrible, and more human, things than even patricide and envy. It is a consequence of that world adults find themselves living in, and the one they try so valiantly to shield children from knowing about, until they have to. Consequences in The Magicians are not, finally, teaching moments, or even epiphanies. They simply are, the way the shattering of a falling glass on a stone floor is what happens when you knock a glass off in your carelessness. This is what distinguishes Grossman's world from Rowling's, but the distinction does not make one superior to the other. It is simply a difference, and in a reading world where Narnia and Harry Potter already exist, it is a tour de force to pull off the conceits of The Magicians without ever once denigrating your predecessors.

Where this novel goes, in the end, is back to where it begins, and that is neither Narnia nor Harry Potter's England, but the teachings of Ecclesiastes:

Futility, utter futility, says the Speaker, everything is futile. What does anyone profit from all his labor and toil here under the sun? Generations come and generations go, while the earth endures for ever. Ecclesiastes 1:2-4, REB)

That is not an idle or passing reference. When the novel begins, Quentin is on his way to an interview pursuant to an application to Princeton, but he's mostly pursuing the college degree because that's what "nerds" do. He is diverted to Brakebills instead, through a circuitous (and not, it turns out, serendipitous) route. But it is also the motto of Alice's parents, both magicians; and of the students Quentin lives with and among, when they all leave Brakebills; and even to the "trust fund" that sustains their lifestyle of comfortable ennui, a gift from previous generations of magicians. Those few verses are the warp and woof of this novel, and another few provide its denoument:

One futher warning, my son: there is no end to the writing of books, and much study is wearisome. (Ecclesiastes 12: 12, REB)
By the end of the story, all the knowledge of magic they have accrued has endangered them, saved them, ruined them, and cost them a price they can never repay; and it has all been in the service of still another power, which they too belatedly discover. If this sounds like a dreary and almost existential theme, it almost is; but Grossman's writing redeems it, and pulls it back from falling over the edge of the abyss. I would tell you more and explain how Ecclesiastes fits into the long denoument), because I would really like to explore both the premise of this novel, and the consequences of the characters' actions (and talk about Brakeills South, and all the related stories about people who affect the story and the characters, that I haven't mentioned), but I would give too much away. It's a fascinating read. Mine was a borrowed copy, but I intend to put one on my shelves and have it to read again. The only pity is I'd have so much trouble getting the British version, which is the jacket above. For some reason, British publishers have cooler dust jackets than American publishers. The American one is below.


Good-bye, Dr. Hawking?


I hear something like this:

Goldhill says the problem is that health care costs are hidden from us. He says that over the course of your lifetime, you and your employer spend $1.7 million on your family's health care.

"Let's take all the money we're spending on insurance, give it to the patients and have the patients spend much of it directly," he says. "Let's have catastrophic insurance for the worst cases — the truly rare, major, unpredictable events. And the rest, let's rely on the consumer. The key is that the patient is actually getting the bill."

Goldhill's proposal is what many economists call a consumer-driven model. Individuals would be required to buy some sort of catastrophic plan. Only expenses over, say, $50,000 would be covered. That's a high deductible, but you would have $1.7 million over your lifetime that you currently do not see. That amount would be built up slowly in what is often called a health savings account.
And immediately I think of someone like "a wheelchair-bound woman with 'two incurable auto-immune diseases'".

How long would $1.7 million last for her? And what if she never gets the chance to build it up? She has to come up with $50,000.00 first? And additionally, another $1.7 million? And this is better than the current system how? How would this magic number build up slowly, if the disease takes you early, and persistently? Good-bye, Dr. Hawking? Sorry, but the irony is, your health care is too expensive?

Because, you know, some health problems are not "events," but simply: "life." Do we have no more sense of moral obligation, no more sense of communal responsibility, than did the crowd who booed this woman at a town-hall meeting? Is that what we want to be: a country, a people, a culture, a nation, concerned only with our money, and wholly unconcerned about our humanity? There is an obvious religious appeal I could make here, but do I really have to? Isn't it obvious, even to the most militant atheist, that Goldhill's concept is not only ethically bankrupt, but fiscally bizarre?

I'll retire to Bedlam....

Tuesday, September 01, 2009

Ignorance is Strength


I've long known that what bugs me most about Richard Dawkins on God, or Robert Wright on theology, is that they clearly know nothing about the subject on which they write, and this blissful ignorance is what makes them experts! Clearly it is so, because they are not blinded by the "conventional thinking" that hinders trained theologians and philosophers from seeing what is obvious to the ignorant and unlearned. And since most people have no training in philosophy or theology, clearly someone completely out of their depth, like Dawkins when he strays away from biology, is more knowledgeable on the subject his audience is equally ignorant of, than those trained in the subject. They, after all, have given up reason for indoctrination, and can't hope to see the "big picture" that only those who are completely ignorant can see.

Which, if that assessment sounds harsh, need only be turned around. The greatest complaint wielded against "Creationists" and those who oppose any talk of evolution on religious grounds, is that they know nothing about biology, geology, paleontology, or even science. And it's a fair criticism, and a valid one. But apparently it isn't a valid criticism when those scientists turn their critiques on theology or philosophy. Because, after all, nobody else understands that stuff either, so it must be full of whatever straw men Dawkins and company construct and then set ablaze.

This complaint would all be so much grousing and maybe sour grapes (longing for the days when theology was the "mother of all sciences," perhaps) except that it has application to matters other than why Richard Dawkins is clueless on the subject that has brought him so much recent fame. The real heart of the complaint is the issue presented by Dawkins and Sam Harris and even Robert Wright: it is that expertise is now measured, not by knowledge, but by ignorance. Witness the ongoing debate about the efficacy of torture.

There is clear and compelling evidence, presented before the Congress, that torture does not work. There is clear and compelling evidence from FBI interrogators, experts in getting information from prisoners, that torture is counter-productive and cuts off a flow of information that might be obtained from something as simple and humane as a plate of sugar-free cookies. Indeed, ask any trial lawyer, and the best ones will tell you that cross-examination is an art, not a brutal frontal assault. No one is more reluctant to reveal information than a witness in a civil trial, especially when that witness is the opposing party. Cross-examination is the art of eliciting that information, and the best lawyers at it are the most gentle, the most subtle, the most careful in what they ask and how they ask it. They build a relationship with the witness. What they don't do is engage in an authoritarian smackdown. We all know you get more flies with honey than with vinegar; and yet we are all "experts" on how "torture works" because....well, because we want to believe it. Ignorance is strength, and we want to be strong.

Or perhaps we think torture works because we let Dick Cheney repeat that absurd notion ad nauseum, with no real-time challenge to his lies and base ignorance. But ignorance is strength, because the less expertise we have in the field, the less knowledge we have, the more we can be sure we are right and that the "experts" are blinded by the strictures of the discipline they've devoted their lives to.

I run into this a lot, if only because a little knowledge is a dangerous thing. It is easy to find people who have read, or more likely heard of, Hyam Maccoby's The Mythmaker: Paul and the Invention of Christianity, which is, to put it bluntly, crap. No Biblical scholar takes it seriously, but that is, of course, because they have all "drunk the Kool-Aid" and so can't see what people with no background in Biblical studies can. And the people who haven't read Maccoby's book, or heard of it, know that Paul hated women (he didn't; he treated them as equals. It was later Christians who tried to destroy that relationship and lower women's status) because, again, they heard it somewhere, or read one of the pseudo-Pauline letters, or something, and anyway it's what most people think so it might as well be true, and it's easier to blame the Paul of our imaginations than to study church history, so "expertise" is a waste of time, and besides it's dull, and, well, you know.....

Which is not a brief for relying on "experts" because they proclaim their expertise, but it is a call for reason and learning, something most people on and off the Web seem to stop doing just as soon as they've settled on what political or social or religious position they want to take. And frankly, it's tiresome as hell. Not because everyone should know what I know; the more I learn, the more I realize I know almost nothing that is worthwhile. No, my standard is Aquinas, one of the greatest minds of human history, a man whose works Thomistic scholars spend lifetimes studying and never fully understanding. But near the end of his life, Aquinas had a mystical vision, after which, he said, everything he'd written seemed like so much straw. And he never wrote another word.

I aspire toward that level of insight. But I also understand the importance of knowledge, and the weakness of ignorance. The more I learn, the more ignorant I realize I am. Which is why the people who don't realize their own ignorance, really piss me off.

I know, I know; I'm working on it.